This was a very weird debate, precisely because it was me attempting to argue with Land on his own turf. I popped briefly into his class, and attempted to defend the position his course was dedicated to attacking. You can see me struggling to get discursive purchase in real time.
For anyone who wants to see the full thing, I think it starts around here:
If you want to know my unvarnished opinion, I think Land is a very capable rhetorician who uses a fairly stable set of rhetorical strategies to avoid being held to the consequences of the commitments he avows. In the limit, he denies even that he has commitments.
"We have given up on agreement" should always be read as "We have given up even on agreeing with ourselves, even basic internal consistency, and thereby commitment as such."

Rhetoric over logic is the universal acid of the mind, your own mind included. Some even celebrate this.
I think the height of philosophical irony is claiming that one's highest value is the preservation, proliferation, and evolution of intelligence when you're basically spreading disinfo about the basic mental hygiene necessary to cultivate any concrete intellectual trajectory.
If you want to do something else, that's fine. You do you. You undo you, even. But if you come into my orbit claiming that this stuff is about 'optimising for intelligence' expect me to give you a piece of my (coherent, integrated, evolving) mind.
I'm in favour of diversity of all kinds: theoretical and practical, neurological and cultural. Anyone who's been reading my writing on here should have picked this up by now. The recent arc of my thought is all about elaborating the consequences of this commitment (Solidarity🖖).
But no matter how strongly committed I am to explanatory Darwinism, I am utterly, single-mindedly opposed to its normative spinoffs. Every contemporary variant of Spencerism can get fucked with extreme prejudice.
If you wish to turn evolutionary dynamics to your own ends, great! Want to redesign and reimplement market mechanism to enable productive forms of competition in a given context? Go for it! But for the love of Geist, admit that you're doing it for your own ends.
Turn Nature against itself, toward the end of preserving that which you consider valuable against its vicious entropy. Declare war on it with every ounce of the strength it has given you. Betray that fickle Mother who pits her children against one another, that idiot Demiurge.
Don't be a turncoat in a war she started upon you and everything you love. Don't love her above any precious scrap of beauty her blood drenched history has generated. Be thankful if you must. Be respectful as you need. But do not for a moment think your interests align with hers.
As a corrective to the Deleuzian appropriation of Nietzsche's eternal return I discussed in my recent thread on the death drive: do not resign yourself to fate, design yourself a destiny. Fail. Fail better. Learn to enjoy the iterative process of failing upward and onward.
Anyone who tells you they have no commitments is either an idiot mouthpiece of cosmic randomness interesting only as a source of aleatoric apophenia, or a huckster trying to sell you something.

This goes double if they're telling you the notion of 'commitment' is false and deep down all each of us really want is to survive.
Yet despite my sudden vociferousness, I can be polite about this. I'm perfectly capable of suspending the outward signs of my emotional investment in normative anti-naturalism and having a reasonable discussion with those who disagree with me about it. But what does this mean?
It means I play by the rules. Whose rules? The minimal set of rules that seems to be operative in any discursive context we've entered into, perhaps theoretically elaborated over the years by my philosophical study of discourse and its logic. I aim to be maximally explicit here.
If you don't want to play by these rules, go elsewhere, but don't come crying to me about how unfair it is. You don't get to *both* claim that the universe is made of war and that this is the one true norm *and* get to whine about how the big bad rationalist is treating you.
If you go crying to Mother, she will stare back at you indifferently, for she has no tolerance for such weakness.
If you want to go crying to people, that means understanding the commitments that group you as a people beyond the null commitment of survival for its own sake. It means figuring out what makes you interesting, beyond some ersatz hereditary destiny.
There is nothing so pathetic as cosmic Darwinism with a victim complex.
This is the essential truth: you cannot identify with the Outside no matter how abject your self-abasement. The only thing you can do to sate Nature's thirst for violence is to die by her hands. To choose to preserve something no matter the cost is to spit in her face.
Nature may thank you for spitting in her face, just as you may respect her for goring you with her claws. This mutual respect is important. It might even be playful. If you're into the whole 'hurt me Mommy' thing I won't kinkshame.
But I'll continue to advertise the (impersonal) pathologies this theoretical kink can give way to, because I think they're (personal) tragedies. So I'll compete in the marketplace of ideas with every ounce of logical and rhetorical force I can muster:
Call it hubris if you like, but I'm #TeamPrometheus. Hubris is our peculiar kink.

You keep getting punished, we'll keep getting humbled, and hopefully we'll learn something from one another's mistakes. Solidarity in beautiful failure.🖖
CODA: A few things to maybe look at if you're interested in these lines of thought.

1. 'So, Accelerationism, What's All That About?' - deontologistics.co/2018/02/18/oft…
2. 'Prometheanism and Rationalism' -
3. 'Moral Logic, The Diversity of Nature, and the Nature of Diversity' - deontologistics.co/2019/10/06/tfe…
4. 'In Defence of Crypto-Accelerationists' -
7. 'Dysphoria and Technologies of the Self' -
9. 'The Aristocratic Monopoly of The Clever' -
And finally, as if to dramatise all the above:

10. 'Lost in the Labyrinth' - deontologistics.co/2021/02/25/los…
🖖

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More from @deontologistics

6 Mar
I like this piece, but there’s an aspect of it that doesn’t quite sit right with me. It’s really easy for leftist critiques to accidentally imbibe the imaginary of ‘the market’ as impersonal force by projecting it onto the objects of their critique. I think it does too much here.
The primal awkwardness of most incels is obviously shaped in bad ways by capitalism, neoliberalism, and their ideological apparatuses, but there’s diversity in this awkwardness beyond the stamp ‘the market’ has put on it, and I suspect that it’s worth delving deeper here.
I don’t want to provide a unified theory of the intel here, not only because that would require a lot of work, but because it would also undermine my point. My sympathies are open here: I know many men (not ‘incels’) who’ve been twisted into bad shapes by romantic incapacity.
Read 52 tweets
6 Mar
Better late than never, I suppose? Would've been nice if ~120K of our country's most vulnerable didn't have to die in the name of a bad analogy though. Folk economics has had democidal consequences.
On the ~120K number, it is possible to quibble (cf. channel4.com/news/factcheck…). However, the biggest quibbles were always 'what even is an excess death, really?', an epistemic bubble that has unfortunately been burst by another ~100K excess deaths since.
The question is now solidly *how* to quantify such deaths, rather than *whether* to do so. If you look at Tory governance since 2010, it's hard to avoid the conclusion that it has, through a heady mix of malfeasance and incompetence, been thoroughly democidal. Thanatopolitics.
Read 10 tweets
6 Mar
This is close to @lastpositivist's #NoHeroes stance. I think I've a slightly different take on this, though not a substantially different one. I always try to begin with Stan Lee's maxim: "With great power comes great responsibility."
I think we have a responsibility to use whatever social power we accrue wisely, and this is the only thing that justifies such power. Yet I also think this is the flip side of Kant's principle of ought-implies-can: that we can't blame people for not doing things they can't do.
The (Hegelian) difficulty that the conjunction of these ideas faces is that, historically speaking, the growth of our (conscious) capacities for action precedes that of our (self-conscious) capacities for criticising/correcting these actions. We are destined to fuck up, a lot.
Read 27 tweets
6 Mar
Since I've seen this argument made over and over again by Nietzscheans of various stripes over the years, let me address it one final time before sleep takes me.
The Real doesn't care about anything. To appeal to this blank indifference in discussions regarding whether you or anyone should care about anything at all is simply to dodge the question: "The universe doesn't care, I'm part of the universe therefore I don't need to care."
You can selectively render yourself into a mere thing if you want, but don't expect applause. This selectiveness is not a strength, but a weakness. A paradoxical form of self-indulgence that undermines selfhood as such: "I merely am what I am, I do whatever I will do."
Read 12 tweets
5 Mar
Someone on FB asked for a definition of Hyperstition, and this is what I came up with: a narrative schema that allows us to aesthetically capture the ways in which our collective anticipations of the future have causal force in the present.
I’m no expert on hauntology, but I think it’s got very similar structure: it’s a narrative schema that allows us to aesthetically unpack the implications of unrealised futures contained in our collective nostalgia for the past.
If hyperstition concerns temporally weird forms of (futural) necessity operating in the present, then hauntology concerns temporally weird forms of (latent) possibility operating in the present. There’s an ecstatic theory of historical consciousness implicit in their juncture.
Read 36 tweets
3 Mar
Since my Null Journal idea seems to have been popular, it’s probably a good idea for me to say something more about how I think distribution/validation should work in philosophy (and potentially elsewhere). Let me start with some context.
I have frighteningly little concrete job experience outside of seminar teaching. But the main exception to this was running a journal for 3 years (plijournal.com). I was an editorial board member, the editor for two issues, and administrator for longer than that.
I oversaw the whole sausage, from CFP, through review, meetings, editing, formatting, printing, distribution, and finances. I redesigned the whole back end and balanced the books in the process, liaising with libraries coming through intermediaries and individual subscribers.
Read 30 tweets

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